)
The principal places of her worship in Greece 2.
The principal places of her worship in Greece 2.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - a
l.
c.
; Spartian.
l.
c.
, Sept.
Sever.
17.
) (L.
S.
] fortune to her mother Dione, but was laughed at by
APHRODITE ('Appoồitn), one of the great Hera and Athena. (N. v. 311, &c. ) She also
Olympian divinities, was, according to the popular protected the body of Hector, and anointed it with
and poetical notions of the Greeks, the goddess of ambrosia. (1. xxiii
. 185. )
love and beauty. Some traditions stated that she According to the most common accounts of the
had sprung from the foam (đopós) of the sea, which ancients, Aphrodite was married to Hephaestus
had gathered around the mutilated parts of Uranus, (Odyss. viii. 270), who, howerer, is said in the
that had been thrown into the sea by Kronos Iliad (viii. 383) to have married Charis. Her
after he had unmanned his father. (Hesiod. Theog. faithlessness to Hephaestus in her amour with
190; compare ANADYOMENE. ) With the excep Ares, and the manner in which she was caught by
tion of the Homeric hymn on Aphrodite there is the ingenuity of her husband, are beautifully de-
no trace of this legend in Homer, and according to scribed in the Odyssey. (viii. 266, &c. ) By Ares
him Aphrodite the daughter of Zeus and Dione. she became the mother of Phobos, Deimos, Har-
(Il. v. 370, &c. , xx. 105. ) Later traditions call monia, and, according to later traditions, of Eros
her a daughter of Kronos and Euonynie, or of and Anteros also. (Hesiod. Theog. 934, &c. , Scut.
Uranus and Hemera. (Cic. De Nat. Deor. iii. 23; Herc. 195 ; Hom. Il. xiii. 299, ir. 440; Schol. od
Natal. Com. iv. 13. ) According to Hesiod and Apollon. Rhod. iii. 26 ; Cic. de Nat. Deor, iii. 23. )
the Homeric hymn on Aphrodite, the goddess But Ares was not the only god whom Aphrodite
after rising from the foam first approached the favoured ; Dionysus, Hermes, and Poseidon like
island of Cythera, and thence went to Cyprus, and wise enjoyed her charms. By the first she was,
as she was walking on the sea-coast flowers sprang according to some traditions, the mother of Priapus
up under her feet, and Eros and Himeros accom- (Schol. ad Apollon. Rhod. i. 933) and Bacchus
panied her to the assembly of the other great gods (Hesych. s. v. Bák you Aluvms), by the second of
all of whom were struck with admiration and lore Hermaphroditus (Ov. Met. iv, 289, &c. ; Diod. iv.
when she appeared, and her surpassing beauty made 6; Lucian, Dial. Deor. xv. 2), and by Poseidon
every one desire to have her for his wife. Accord- she had two children, Rhodos and Herophilus.
ing to the cosmogonic views of the nature of (Schol. ad Pind. Pyth. rüi. 24. ) As Aphrodite so
Aphrodite, she was the personification of the gene often kindled in the hearts of the gods a love for
rative powers of nature, and the mother of all mortals, Zeus at last resolved to make her pay for
living beings. A trace of this notion seems to be her wanton sport by inspiring her too with love
contained in the tradition that in the contest of for a mortal man. This was accomplished, and
Typhon with the gods, Aphrodite metamorphosed Aphrodite conceived an invincible passion for An-
herself into a fish, which animal was considered to chises, by whom she became the mother of Aeneas
possess the greatest generative powers. (Ov. Met. and Lyrus. [
(ANCHISES. ) Respecting her con-
v. 318, &c. ; comp. Hygin. Poet. Astr. 30. ) But nexions with other mortals see Adosis and BUTES.
according to the popular belief of the Greeks and Aphrodite possessed a magic girdle which had
their poetical descriptions, she was the goddess of the power of inspiring love and desire for those
love, who excited this passion in the hearts of gods who wore it; hence it was borrowed by Hera
and men, and by this power ruled over all the when she wished to stimulate the love of Zeus.
living creation. (Hom. Hymn. in l'en. ; Lucret. (Hom. I. xir. 214, dc. ) The arrow is also some-
15, &c. ) Ancient mythology furnishes numerous times mentioned as one of her attributes. (Pind.
instances in which Aphrodite punished those who Pyth. iv. 380; Theocrit. xi. 16. ) In the vegetable
neglected her worship or despised her power, as kingdom the myrtie, rose, apple, poppy, and others,
well as others in which she favoured and protected were sacred to her. (Or. Fast. iv. 15. 143; Bion,
those who did homage to her and recognized her Idyll. i. 64 ; Schol. ad Aristoph. Nub. 993 ; Paus.
sway. Love and beauty are ideas essentially con- ii. 10. $ 4; Phornut. 23. ) The animals sacred to
nected, and Aphrodite was therefore also the god- | her, which are often mentioned as drawing her
## p. 229 (#249) ############################################
APHRODITE.
229
APOLLINARIS.
chariot or serving as her messengers, are the spar:
APISA'ON ('Arioáwv). Two mythical per-
row, the dove, the swnn, the swallow, and a bird sonages of this name occur in the Iliad, xi. 578,
called iynx. (Sappho, in Ven. 10; Athen. ix. p. and xvii
. 348.
(L. S. ]
395 ; Horat. Carm. iv. 1. 10; Aelian, Hist. An. APOLLAS. [APELLAS. ]
x. 34 ; Pind. Pyth. l. c. ) As Aphrodite Urania APOLLINA'RIS and APOLLINARIUS are
the tortoise, the symbol of domestic modesty and different forms of the same Greek name, ’ATOAN-
chastity, and as Aphrodite Pandemos the ram was vápios. For the sake of convenience we use in
sacred to her. (URANIA; PANDEMOS. ) When she every case the form Apollinaris, which is always
was represented as the victorious goddess, she had employed by Latin writers.
the attributes of Ares, a helmet, a shield, a sword : 1. CLAUDIUS APOLLINARIS, bishop of Hicra-
or a lance, and an image of Victory in one hand. polis in Phrygia (1. D. 170 and onwards), wrote
The planet Venus and the spring-month of April an “ Apology for the Christian faith" (aúyou itèp
were likewise sacred to her. (Cic. de Nat. Deor. tñs riotews dronovias) to the emperor M. Anto-
iii. 20; Ov. Fast. iv. 90. ) All the surnames and ninus. He also wrote against the Jews and the
epithets given to Aphrodite are derived from places Gentiles, and against the heresies of the Mon-
of her worship, from events connected with the tanists and the Encratites, and some other works,
legends about her, or have reference to her charac- all of which are lost. (Euscb. H. E. iv. 27, v. 19;
ter and her influence upon man, or are descriptive Hieron. de Vir. Illust. 26, Epist. 84 ; Nicephorus,
of her extraordinary beauty and charms. All her iv. 11 ; Photius, Cod. 14; 'Theodoret. de Haeret.
surnames are explained in separate articles. Fal. iii. 2; Chronicon Paschale.
)
The principal places of her worship in Greece 2. APOLLINARIS, father and son, the former
were the islands of Cyprus and Cythera. At presbyter, the latter bishop, of Laodicea. The fa-
Cnidus in Caria she had three temples, one of ther was born at Alexandria. He taught grammar
which contained her renowned statue by Praxiteles. first at Berytus and afterwards at Laodicea (about
Mount Ida in Troas was an ancient place of her A. D. 335), where he married, and became a pres-
worship, and among the other places we may men byter of the church. Apollinaris and his son en-
tion particularly the island of Cos, the towns of joyed the friendship of the sophists Libanius and
Abydos, Athens, Thespiae, Megara, Sparta, Sicyon, Epiphanius. They were both excommunicated by
Corinth, and Eryx in Sicily. The sacrifices offered Theodotus, bishop of Laodicea, for attending the
to her consisted mostly of incense and garlands of lectures of Epipbanius, but they were restored upon
flowers (Virg. Aen. i. 416; Tacit. Hist. ii. 3), but their profession of penitence. Being firm catholics,
in some places animals, such as pigs, goats, young they were banished by Georgius, the Arian succes
cows, hares, and others, were sacrificed to her. In sor of Theodotus.
some places, as at Corinth, great numbers of females When Julian (A. D. 362) issued an edict for-
belonged to her, who prostituted themselves in her bidding Christians to teach the classics, Apollinaris
service, and bore the name of iepódovos. (Dict. of and his son undertook to supply the loss by trans-
Ant. s. v. 'Etalpa. . ) Respecting the festivals of ferring the Scriptures into a body of poetry, rheto
Aphrodite see Dict. of Ant. 8. v. 'Aduria, 'Avaya ric, and philosophy. They put the historical books
για, 'Αφροδίσια, Καταγώγια,
of the Old Testament into poetry, which consisted
The worship of Aphrodite was undoubtedly of partly of Homeric hexameters, and partly of lyrics,
eastern origin, and probably introduced from Syria tragedies, and comedies, in imitation of Pindar,
to the islands of Cyprus, Cythera, and others, from Euripides, and Menander. According to one ac-
whence it spread all over Greece. It is said to count, the Old Testament history, up to the reign
have been brought into Syria from Assyria. (Paus. of Saul, formed a kind of heroic poem, divided into
i. 14. & 6. )
Aphrodite appears to have been twenty-four books, which were named after the
originally identical with Astarte, called by the letters of the Greek alphabet, in imitation of Ho
Hebrews Ashtoreth, and her connexion with The New Testament was put into the form
Adonis clearly points to Syria. But with the ex- of dialogues, after the manner of Plato. Only
ception of Corinth, where the worship of Aphro- two works remain which appear to have formed a
dite had eminently an Asiatic character, the whole part of these sacred classics, namely, a tragedy en-
worship of this goddess and all the ideas concern- titled “Christ Suffering,” which is found among
ing her nature and character are so entirely Greek, the works of Gregory Nazianzen, and a poetic
that its introduction into Greece must be assigned version of the Psalms, entitled “Metaphrasis Psal-
to the very earliest periods. The elements were morum,” which was published at Paris, 1552,
derived from the East, but the peculiar develop-1580, and 1613; by Sylburg at Heidelberg, 1596 ;
ment of it belongs to Greece. Respecting the Ro- and in the various collections of the Fathers.
man goddess Venus and her identification with the There is some difficulty in determining what shares
Greek Aphrodite, see VENUS.
the father and son had in these works. The Old
Aphrodite, the ideal of female grace and beauty, Testament poems are generally ascribed to the fa-
frequently engaged the talents and genius of the ther, who is spoken highly of as a poet, and the
ancient artists. The most celebrated representations New Testament dialogues to the son, who was
of her were those of Cos and Cnidus. Those which more distinguished as a philosopher and rhetorician.
are still extant are divided by archaeologists into se In accordance with this view, Vossius (de Hist.
veral classes, accordingly as the goddess is represent- Gracc. ii. 18, and de Poet. Graec. 9) and Cave
ed in a standing position and naked, as the Medicean (sub ann. 362), attribute both the extant works to
Venus, or bathing, or half naked, or dressed in a the son.
tunic, or as the victorious goddess in arms, as she Apollinaris the younger, who was bishop of
was represented in the temples of Cyrbera, Sparta, Laodicea in 362 A. D. , wrote several controversial
and Corinth. (Paus. iii. 23. § 1, "ii. 5. § i, iii. works, the most celebrated of which was one in
15. § 10; comp. Hirt. Mythol. Bilderbuch, iv. 133, thirty books against Porphyry. He became noted
&c. ; Manso, Versuche, pp. 1-308. ) (L. S. ) also as the founder of a sect. He was a warm op-
mer.
9
## p. 230 (#250) ############################################
230
APOLLO.
APOLLO.
ponent of the Arians, and a personal friend of 250, &c. ), and his festivals usually fell on the se
Athanasius; and in arguing against the former, he venth of a month. Immediately after his birth,
maintained, that the Divine Word (the Logos) | Apollo was fed with ambrosia and nectar by The-
supplied the place of a rational soul in the person mnis, and no sooner had he tasted the divine food,
of Christ. He died between 382 and 392 A. D. than he sprang up and demanded a lyre and a bow,
His doctrine was condemned by a synod at Rome, and declared, that henceforth he would declare to
about 375 A. D. , but it continued to be held by a men the will of Zeus. Delos exulted with joy,
considerable sect, who were called A pollinarists, and covered herself with golden flowers. (Comp.
down to the middle of the fifth century. (Hieron. Theognis, 5, &c. ; Eurip. Hecub. 457, &c. )
de l'ir. Ilust. 104 ; Socrates, H. E. ii. 46, n. 16; Apollo, though one of the great gods of Olympus,
Sozomen, H. E. v. 18, vi. 25; Suidas, $. V. ; Cave, is yet represented in soine sort of dependence on
llist. Litt. ; Wernsdorf, Diss. de Apollin. )
Zeus, who is regarded as the source of the powers
3. The author of two epigrams in the Greek exercised by his son. The powers ascribed to
Anthology, is very probably the same person as Apollo are apparently of different kinds, but all are
the elder Apollinaris of Laodicea. (Jacobs, Anthol. connected with one another, and inay be said to be
Graec. xi. p. 853. )
¡P. S. ) only ramifications of one and the same, as will be
APOLLINA'RIS, CLAUDIUS, the com- seen from the following classification.
mander of Vitellius' fleet at Misenum, when it Apollo is-1. the god who punishes and destroys
revolted to Vespasian in A. p. 70. Apollinaris es- (oțilos) the wicked and overbearing, and as such he
caped with six galleys. (Tac. Hist. ii. 57, 76, 77. ) is described as the god with bow and arrows, the
APOLLO ("Anów), one of the great divini- gift of Hephaestus (Hom. I. i. 42, xxiv. 605,
ties of the Greeks, was, according to Homer (N. i. Od. xi. 318, xv. 410, &c. ; comp. Pind. Pyth. iii
.
21, 36), the son of Zeus and Leto. Hesiod ( Theog. 15, &c. ) Various epitheis given to him in the
918) states the same, and adds, that Apollo's sister Homeric poems, such as ekatos, érdepyos, é mn66Aos,
was Artemis. Neither of the two poets suggests ékatn6óxos, KAUTÓTotos, and dpyupótotos, refer to
anything in regard to the birth-place of the god, him as the god who with his darts hits his object
unless we take Aukryern's (N. iv. 101) in the sense at a distance and never misses it. All sudden
of “ born in Lycia,” which, however, according to deaths of men, whether they were regarded as a
others, would only mean “ born of or in light. " punishment or a reward, were believed to be the
Several towns and places claimed the honour of his effect of the arrows of Apollo; and with the same
birth, as we see from various local traditions men- arrows he sent the plague into the camp of the
tioned by late writers. Thus the Ephesians said Greeks. Hyginus relates, that four days after his
that Apollo and Artemis were born in the grove of birth, Apollo went to mount Parnassus, and there
Ortygia near Ephesus (Tacit. Annal. iii. 61); the killed the dragon Python, who had pursued his
inhabitants of Tegyra in Boeotia and of Zoster in mother during her wanderings, before she reached
Attica claimed the same honour for themselves. Delos. He is also said to have assisted Zeus in
(Steph. Byz. s. v. Téyopa. ) In some of these local his contest with the giants. (Apollod. i. 6. & 2. )
traditions Apollo is mentioned alone, and in others | The circumstance of Apollo being the destroyer of
together with his sister Arternis. The account of the wicked was believed by some of the ancients
A pollo's parentage, too, was not the same in all to have given rise to his name Apollo, which they
traditions (Cic. de Nat. Deor. iii. 23), and the connected with anorluwu, “ to destroy. " (Aeschyl.
Egyptians made out that he was a son of Dionysus Agam. 1081. ) Some modern writers, on the other
and Isis. (Herod. ii. 156. ) But the opinion most hand, who consider the power of averting evil to
universally received was that Apollo, the son of have been the original and principal feature in his
Zeus and Leto, was born in the island of Delos, character, say that 'ATÓMwv, i. e. 'Anew, (from
together with his sister Artemis ; and the circum- the root pello), signifies the god who drives away
stances of his birth there are detailed in the Ho evil, and is synonymous with a retinakas, Acesius,
mneric hymn on Apollo, and in that of Callimachus ACESTOR, Oump, and other names and epithets
on Delos. (Comp. Apollod. i. 4. § 1; Hygin. Fub. applied to Apollo.
140. ) Hera in her jealousy pursued Leto from 2. The god who affords help and wards off eril.
land to land and from isle to isle, and endeavoured As he had the power of visiting men with plagues
to prevent her finding a resting place where to give and epidemics, so he was also able to deliver men
birth. At last, however, she arrived in Delos, from them, if duly propitiated, or at least by his
where she was kindly received, and after nine oracles to suggest the means by which such calami-
days' labour she gave birth to Apollo under a palm ties could be averted.
APHRODITE ('Appoồitn), one of the great Hera and Athena. (N. v. 311, &c. ) She also
Olympian divinities, was, according to the popular protected the body of Hector, and anointed it with
and poetical notions of the Greeks, the goddess of ambrosia. (1. xxiii
. 185. )
love and beauty. Some traditions stated that she According to the most common accounts of the
had sprung from the foam (đopós) of the sea, which ancients, Aphrodite was married to Hephaestus
had gathered around the mutilated parts of Uranus, (Odyss. viii. 270), who, howerer, is said in the
that had been thrown into the sea by Kronos Iliad (viii. 383) to have married Charis. Her
after he had unmanned his father. (Hesiod. Theog. faithlessness to Hephaestus in her amour with
190; compare ANADYOMENE. ) With the excep Ares, and the manner in which she was caught by
tion of the Homeric hymn on Aphrodite there is the ingenuity of her husband, are beautifully de-
no trace of this legend in Homer, and according to scribed in the Odyssey. (viii. 266, &c. ) By Ares
him Aphrodite the daughter of Zeus and Dione. she became the mother of Phobos, Deimos, Har-
(Il. v. 370, &c. , xx. 105. ) Later traditions call monia, and, according to later traditions, of Eros
her a daughter of Kronos and Euonynie, or of and Anteros also. (Hesiod. Theog. 934, &c. , Scut.
Uranus and Hemera. (Cic. De Nat. Deor. iii. 23; Herc. 195 ; Hom. Il. xiii. 299, ir. 440; Schol. od
Natal. Com. iv. 13. ) According to Hesiod and Apollon. Rhod. iii. 26 ; Cic. de Nat. Deor, iii. 23. )
the Homeric hymn on Aphrodite, the goddess But Ares was not the only god whom Aphrodite
after rising from the foam first approached the favoured ; Dionysus, Hermes, and Poseidon like
island of Cythera, and thence went to Cyprus, and wise enjoyed her charms. By the first she was,
as she was walking on the sea-coast flowers sprang according to some traditions, the mother of Priapus
up under her feet, and Eros and Himeros accom- (Schol. ad Apollon. Rhod. i. 933) and Bacchus
panied her to the assembly of the other great gods (Hesych. s. v. Bák you Aluvms), by the second of
all of whom were struck with admiration and lore Hermaphroditus (Ov. Met. iv, 289, &c. ; Diod. iv.
when she appeared, and her surpassing beauty made 6; Lucian, Dial. Deor. xv. 2), and by Poseidon
every one desire to have her for his wife. Accord- she had two children, Rhodos and Herophilus.
ing to the cosmogonic views of the nature of (Schol. ad Pind. Pyth. rüi. 24. ) As Aphrodite so
Aphrodite, she was the personification of the gene often kindled in the hearts of the gods a love for
rative powers of nature, and the mother of all mortals, Zeus at last resolved to make her pay for
living beings. A trace of this notion seems to be her wanton sport by inspiring her too with love
contained in the tradition that in the contest of for a mortal man. This was accomplished, and
Typhon with the gods, Aphrodite metamorphosed Aphrodite conceived an invincible passion for An-
herself into a fish, which animal was considered to chises, by whom she became the mother of Aeneas
possess the greatest generative powers. (Ov. Met. and Lyrus. [
(ANCHISES. ) Respecting her con-
v. 318, &c. ; comp. Hygin. Poet. Astr. 30. ) But nexions with other mortals see Adosis and BUTES.
according to the popular belief of the Greeks and Aphrodite possessed a magic girdle which had
their poetical descriptions, she was the goddess of the power of inspiring love and desire for those
love, who excited this passion in the hearts of gods who wore it; hence it was borrowed by Hera
and men, and by this power ruled over all the when she wished to stimulate the love of Zeus.
living creation. (Hom. Hymn. in l'en. ; Lucret. (Hom. I. xir. 214, dc. ) The arrow is also some-
15, &c. ) Ancient mythology furnishes numerous times mentioned as one of her attributes. (Pind.
instances in which Aphrodite punished those who Pyth. iv. 380; Theocrit. xi. 16. ) In the vegetable
neglected her worship or despised her power, as kingdom the myrtie, rose, apple, poppy, and others,
well as others in which she favoured and protected were sacred to her. (Or. Fast. iv. 15. 143; Bion,
those who did homage to her and recognized her Idyll. i. 64 ; Schol. ad Aristoph. Nub. 993 ; Paus.
sway. Love and beauty are ideas essentially con- ii. 10. $ 4; Phornut. 23. ) The animals sacred to
nected, and Aphrodite was therefore also the god- | her, which are often mentioned as drawing her
## p. 229 (#249) ############################################
APHRODITE.
229
APOLLINARIS.
chariot or serving as her messengers, are the spar:
APISA'ON ('Arioáwv). Two mythical per-
row, the dove, the swnn, the swallow, and a bird sonages of this name occur in the Iliad, xi. 578,
called iynx. (Sappho, in Ven. 10; Athen. ix. p. and xvii
. 348.
(L. S. ]
395 ; Horat. Carm. iv. 1. 10; Aelian, Hist. An. APOLLAS. [APELLAS. ]
x. 34 ; Pind. Pyth. l. c. ) As Aphrodite Urania APOLLINA'RIS and APOLLINARIUS are
the tortoise, the symbol of domestic modesty and different forms of the same Greek name, ’ATOAN-
chastity, and as Aphrodite Pandemos the ram was vápios. For the sake of convenience we use in
sacred to her. (URANIA; PANDEMOS. ) When she every case the form Apollinaris, which is always
was represented as the victorious goddess, she had employed by Latin writers.
the attributes of Ares, a helmet, a shield, a sword : 1. CLAUDIUS APOLLINARIS, bishop of Hicra-
or a lance, and an image of Victory in one hand. polis in Phrygia (1. D. 170 and onwards), wrote
The planet Venus and the spring-month of April an “ Apology for the Christian faith" (aúyou itèp
were likewise sacred to her. (Cic. de Nat. Deor. tñs riotews dronovias) to the emperor M. Anto-
iii. 20; Ov. Fast. iv. 90. ) All the surnames and ninus. He also wrote against the Jews and the
epithets given to Aphrodite are derived from places Gentiles, and against the heresies of the Mon-
of her worship, from events connected with the tanists and the Encratites, and some other works,
legends about her, or have reference to her charac- all of which are lost. (Euscb. H. E. iv. 27, v. 19;
ter and her influence upon man, or are descriptive Hieron. de Vir. Illust. 26, Epist. 84 ; Nicephorus,
of her extraordinary beauty and charms. All her iv. 11 ; Photius, Cod. 14; 'Theodoret. de Haeret.
surnames are explained in separate articles. Fal. iii. 2; Chronicon Paschale.
)
The principal places of her worship in Greece 2. APOLLINARIS, father and son, the former
were the islands of Cyprus and Cythera. At presbyter, the latter bishop, of Laodicea. The fa-
Cnidus in Caria she had three temples, one of ther was born at Alexandria. He taught grammar
which contained her renowned statue by Praxiteles. first at Berytus and afterwards at Laodicea (about
Mount Ida in Troas was an ancient place of her A. D. 335), where he married, and became a pres-
worship, and among the other places we may men byter of the church. Apollinaris and his son en-
tion particularly the island of Cos, the towns of joyed the friendship of the sophists Libanius and
Abydos, Athens, Thespiae, Megara, Sparta, Sicyon, Epiphanius. They were both excommunicated by
Corinth, and Eryx in Sicily. The sacrifices offered Theodotus, bishop of Laodicea, for attending the
to her consisted mostly of incense and garlands of lectures of Epipbanius, but they were restored upon
flowers (Virg. Aen. i. 416; Tacit. Hist. ii. 3), but their profession of penitence. Being firm catholics,
in some places animals, such as pigs, goats, young they were banished by Georgius, the Arian succes
cows, hares, and others, were sacrificed to her. In sor of Theodotus.
some places, as at Corinth, great numbers of females When Julian (A. D. 362) issued an edict for-
belonged to her, who prostituted themselves in her bidding Christians to teach the classics, Apollinaris
service, and bore the name of iepódovos. (Dict. of and his son undertook to supply the loss by trans-
Ant. s. v. 'Etalpa. . ) Respecting the festivals of ferring the Scriptures into a body of poetry, rheto
Aphrodite see Dict. of Ant. 8. v. 'Aduria, 'Avaya ric, and philosophy. They put the historical books
για, 'Αφροδίσια, Καταγώγια,
of the Old Testament into poetry, which consisted
The worship of Aphrodite was undoubtedly of partly of Homeric hexameters, and partly of lyrics,
eastern origin, and probably introduced from Syria tragedies, and comedies, in imitation of Pindar,
to the islands of Cyprus, Cythera, and others, from Euripides, and Menander. According to one ac-
whence it spread all over Greece. It is said to count, the Old Testament history, up to the reign
have been brought into Syria from Assyria. (Paus. of Saul, formed a kind of heroic poem, divided into
i. 14. & 6. )
Aphrodite appears to have been twenty-four books, which were named after the
originally identical with Astarte, called by the letters of the Greek alphabet, in imitation of Ho
Hebrews Ashtoreth, and her connexion with The New Testament was put into the form
Adonis clearly points to Syria. But with the ex- of dialogues, after the manner of Plato. Only
ception of Corinth, where the worship of Aphro- two works remain which appear to have formed a
dite had eminently an Asiatic character, the whole part of these sacred classics, namely, a tragedy en-
worship of this goddess and all the ideas concern- titled “Christ Suffering,” which is found among
ing her nature and character are so entirely Greek, the works of Gregory Nazianzen, and a poetic
that its introduction into Greece must be assigned version of the Psalms, entitled “Metaphrasis Psal-
to the very earliest periods. The elements were morum,” which was published at Paris, 1552,
derived from the East, but the peculiar develop-1580, and 1613; by Sylburg at Heidelberg, 1596 ;
ment of it belongs to Greece. Respecting the Ro- and in the various collections of the Fathers.
man goddess Venus and her identification with the There is some difficulty in determining what shares
Greek Aphrodite, see VENUS.
the father and son had in these works. The Old
Aphrodite, the ideal of female grace and beauty, Testament poems are generally ascribed to the fa-
frequently engaged the talents and genius of the ther, who is spoken highly of as a poet, and the
ancient artists. The most celebrated representations New Testament dialogues to the son, who was
of her were those of Cos and Cnidus. Those which more distinguished as a philosopher and rhetorician.
are still extant are divided by archaeologists into se In accordance with this view, Vossius (de Hist.
veral classes, accordingly as the goddess is represent- Gracc. ii. 18, and de Poet. Graec. 9) and Cave
ed in a standing position and naked, as the Medicean (sub ann. 362), attribute both the extant works to
Venus, or bathing, or half naked, or dressed in a the son.
tunic, or as the victorious goddess in arms, as she Apollinaris the younger, who was bishop of
was represented in the temples of Cyrbera, Sparta, Laodicea in 362 A. D. , wrote several controversial
and Corinth. (Paus. iii. 23. § 1, "ii. 5. § i, iii. works, the most celebrated of which was one in
15. § 10; comp. Hirt. Mythol. Bilderbuch, iv. 133, thirty books against Porphyry. He became noted
&c. ; Manso, Versuche, pp. 1-308. ) (L. S. ) also as the founder of a sect. He was a warm op-
mer.
9
## p. 230 (#250) ############################################
230
APOLLO.
APOLLO.
ponent of the Arians, and a personal friend of 250, &c. ), and his festivals usually fell on the se
Athanasius; and in arguing against the former, he venth of a month. Immediately after his birth,
maintained, that the Divine Word (the Logos) | Apollo was fed with ambrosia and nectar by The-
supplied the place of a rational soul in the person mnis, and no sooner had he tasted the divine food,
of Christ. He died between 382 and 392 A. D. than he sprang up and demanded a lyre and a bow,
His doctrine was condemned by a synod at Rome, and declared, that henceforth he would declare to
about 375 A. D. , but it continued to be held by a men the will of Zeus. Delos exulted with joy,
considerable sect, who were called A pollinarists, and covered herself with golden flowers. (Comp.
down to the middle of the fifth century. (Hieron. Theognis, 5, &c. ; Eurip. Hecub. 457, &c. )
de l'ir. Ilust. 104 ; Socrates, H. E. ii. 46, n. 16; Apollo, though one of the great gods of Olympus,
Sozomen, H. E. v. 18, vi. 25; Suidas, $. V. ; Cave, is yet represented in soine sort of dependence on
llist. Litt. ; Wernsdorf, Diss. de Apollin. )
Zeus, who is regarded as the source of the powers
3. The author of two epigrams in the Greek exercised by his son. The powers ascribed to
Anthology, is very probably the same person as Apollo are apparently of different kinds, but all are
the elder Apollinaris of Laodicea. (Jacobs, Anthol. connected with one another, and inay be said to be
Graec. xi. p. 853. )
¡P. S. ) only ramifications of one and the same, as will be
APOLLINA'RIS, CLAUDIUS, the com- seen from the following classification.
mander of Vitellius' fleet at Misenum, when it Apollo is-1. the god who punishes and destroys
revolted to Vespasian in A. p. 70. Apollinaris es- (oțilos) the wicked and overbearing, and as such he
caped with six galleys. (Tac. Hist. ii. 57, 76, 77. ) is described as the god with bow and arrows, the
APOLLO ("Anów), one of the great divini- gift of Hephaestus (Hom. I. i. 42, xxiv. 605,
ties of the Greeks, was, according to Homer (N. i. Od. xi. 318, xv. 410, &c. ; comp. Pind. Pyth. iii
.
21, 36), the son of Zeus and Leto. Hesiod ( Theog. 15, &c. ) Various epitheis given to him in the
918) states the same, and adds, that Apollo's sister Homeric poems, such as ekatos, érdepyos, é mn66Aos,
was Artemis. Neither of the two poets suggests ékatn6óxos, KAUTÓTotos, and dpyupótotos, refer to
anything in regard to the birth-place of the god, him as the god who with his darts hits his object
unless we take Aukryern's (N. iv. 101) in the sense at a distance and never misses it. All sudden
of “ born in Lycia,” which, however, according to deaths of men, whether they were regarded as a
others, would only mean “ born of or in light. " punishment or a reward, were believed to be the
Several towns and places claimed the honour of his effect of the arrows of Apollo; and with the same
birth, as we see from various local traditions men- arrows he sent the plague into the camp of the
tioned by late writers. Thus the Ephesians said Greeks. Hyginus relates, that four days after his
that Apollo and Artemis were born in the grove of birth, Apollo went to mount Parnassus, and there
Ortygia near Ephesus (Tacit. Annal. iii. 61); the killed the dragon Python, who had pursued his
inhabitants of Tegyra in Boeotia and of Zoster in mother during her wanderings, before she reached
Attica claimed the same honour for themselves. Delos. He is also said to have assisted Zeus in
(Steph. Byz. s. v. Téyopa. ) In some of these local his contest with the giants. (Apollod. i. 6. & 2. )
traditions Apollo is mentioned alone, and in others | The circumstance of Apollo being the destroyer of
together with his sister Arternis. The account of the wicked was believed by some of the ancients
A pollo's parentage, too, was not the same in all to have given rise to his name Apollo, which they
traditions (Cic. de Nat. Deor. iii. 23), and the connected with anorluwu, “ to destroy. " (Aeschyl.
Egyptians made out that he was a son of Dionysus Agam. 1081. ) Some modern writers, on the other
and Isis. (Herod. ii. 156. ) But the opinion most hand, who consider the power of averting evil to
universally received was that Apollo, the son of have been the original and principal feature in his
Zeus and Leto, was born in the island of Delos, character, say that 'ATÓMwv, i. e. 'Anew, (from
together with his sister Artemis ; and the circum- the root pello), signifies the god who drives away
stances of his birth there are detailed in the Ho evil, and is synonymous with a retinakas, Acesius,
mneric hymn on Apollo, and in that of Callimachus ACESTOR, Oump, and other names and epithets
on Delos. (Comp. Apollod. i. 4. § 1; Hygin. Fub. applied to Apollo.
140. ) Hera in her jealousy pursued Leto from 2. The god who affords help and wards off eril.
land to land and from isle to isle, and endeavoured As he had the power of visiting men with plagues
to prevent her finding a resting place where to give and epidemics, so he was also able to deliver men
birth. At last, however, she arrived in Delos, from them, if duly propitiated, or at least by his
where she was kindly received, and after nine oracles to suggest the means by which such calami-
days' labour she gave birth to Apollo under a palm ties could be averted.
